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Gifford lectureship in natural theology

CD1a-12_001

4
concept of a universal principle of cosmic order : Rita, Tao, etc. Influence of astral
theology on rational cosmology. The beginnings of science and philosophy in the
attempt to explain the nature of the unity of the cosmic process which was already
implicit in the religious doctrine of the sacred order. Philosophers and prophets.
WEDNESDAY, 1th MAY.
VIII. The Sacred Order and the Order of Culture.
The Origins of Law
The importance of Law in the history of culture. Law antecedent to the State.
Sacred character of Law in all known cultures. Survival of this conception in modern
times as a direct legacy of classical and humanist tradition of Natural Theology. Twofold source of primitive law : law as hallowed custom and law as divine decree.
Divination and law. Law and Tabu. The complete fusion of social order and sacred
order in the theocratic type of archaic culture, such as survives in a fossilized form in
the Pueblo culture of the S.W. of North America. Contrast of this type with the
aggressive dynamic warrior culture which stresses personal leadership and prestige
more than conformity to the sacred order. Interaction of these two types in the history
of culture. Fusion of the two types in a single society, the unity of which is preserved
by the institution of sacred kingship. China as the classical example of a world
civilization which has maintained the ideal of a sacred order in its strict archaic sense
Confucianism and the Sacred Rites. Co-ordination of the moral order and the cosmic,
order. The tradition of theocratic monarchy and Confucian rationalism. Permanence
and importance of the influence of the Confucian scholars comparable to that of the
Brahmins in Indian culture.
FRIDAY, 9th MAY.
IX.—The Sacred Order and the Order of Culture.
The Way of Salvation
Spiritual culture—the discipline of the soul or the interior life—an integral part
of true culture. Importance attached to asceticism and spiritual training in primitive
cultures. The training of the Shaman. Asceticism and training in ancient India. The
quest for salvation and the development of disciplines of salvation. Karma and the
chain of existence. Deliverance from the body as the aim of life. Deliverance by
intellectual intuition. Deliverance by moral discipline. The Buddhist discipline of
salvation as a theory of negation and as a positive social force. Asoka. Theistic
tendencies of later Buddhism. Tendency of all the great ancient and mediaeval cultures
to regard the way of salvation and the spiritual intuition as the ultimate goal of all
human culture. Unresolved dualism between the world negation of the contemplative
and the moral and social discipline of the order of culture.
MONDAY, 12th MAY.
X.—Religion and Cultural Change. The Conflict of
Religion and Culture
Rarity of pure cultures. Possibilities of internal conflict implicit in the nature of
mixed cultures. A high cultural achievement usually involves a synthesis of different
cultural traditions. Relative instability of such achievements owing to the tension of
diverse elements. Function of religion as a unifying force in times of cultural synthesis
and as a revolutionary force in times of cultural disintegration. If religion is too deeply
committed to a particular cultural synthesis, it fails to maintain its transcendent
character. On the other hand, if religion attempts to emancipate itself completely from
its bond with culture, it makes for the secularization of culture. Neither alternative
satisfactory from the religious point of view, but the former is often imposed by social
authority. Necessity for the vital collaboration of religion and culture. Conditions of
such a collaboration. The ideal of the spiritual integration of culture.
The Darien Press Ltd., Edinburgh
ft
UNIVERSITY OF EDINBURGH
Gifford Lectureship
in Natural Theology
COURSE OF TEN LECTURES
(First Series)
CHRISTOPHER DAWSON, MA, F.BA
UNDER THE TITLE
"RELIGION AND CULTURE"
IN THE
MARTIN HALL, NEW COLLEGE
THE MOUND
At 5.15 p.m. on each day
Opening Leclure, MONDAY, 21st APRIL 1947

This image may be reproduced and used freely for the purposes of private study, scholarship or research without written permission. However, in order to use the digital reproductions for any other reason users must have the express written consent of the Department of Special Collections, University of St. Thomas Libraries, 2115 Summit Avenue, Saint Paul, MN 55105; (651) 962-5467, e-mail: uarchives@stthomas.edu

This image may be reproduced and used freely for the purposes of private study, scholarship or research without written permission. However, in order to use the digital reproductions for any other reason users must have the express written consent of the Department of Special Collections, University of St. Thomas Libraries, 2115 Summit Avenue, Saint Paul, MN 55105; (651) 962-5467, e-mail: uarchives@stthomas.edu

Transcript

4
concept of a universal principle of cosmic order : Rita, Tao, etc. Influence of astral
theology on rational cosmology. The beginnings of science and philosophy in the
attempt to explain the nature of the unity of the cosmic process which was already
implicit in the religious doctrine of the sacred order. Philosophers and prophets.
WEDNESDAY, 1th MAY.
VIII. The Sacred Order and the Order of Culture.
The Origins of Law
The importance of Law in the history of culture. Law antecedent to the State.
Sacred character of Law in all known cultures. Survival of this conception in modern
times as a direct legacy of classical and humanist tradition of Natural Theology. Twofold source of primitive law : law as hallowed custom and law as divine decree.
Divination and law. Law and Tabu. The complete fusion of social order and sacred
order in the theocratic type of archaic culture, such as survives in a fossilized form in
the Pueblo culture of the S.W. of North America. Contrast of this type with the
aggressive dynamic warrior culture which stresses personal leadership and prestige
more than conformity to the sacred order. Interaction of these two types in the history
of culture. Fusion of the two types in a single society, the unity of which is preserved
by the institution of sacred kingship. China as the classical example of a world
civilization which has maintained the ideal of a sacred order in its strict archaic sense
Confucianism and the Sacred Rites. Co-ordination of the moral order and the cosmic,
order. The tradition of theocratic monarchy and Confucian rationalism. Permanence
and importance of the influence of the Confucian scholars comparable to that of the
Brahmins in Indian culture.
FRIDAY, 9th MAY.
IX.—The Sacred Order and the Order of Culture.
The Way of Salvation
Spiritual culture—the discipline of the soul or the interior life—an integral part
of true culture. Importance attached to asceticism and spiritual training in primitive
cultures. The training of the Shaman. Asceticism and training in ancient India. The
quest for salvation and the development of disciplines of salvation. Karma and the
chain of existence. Deliverance from the body as the aim of life. Deliverance by
intellectual intuition. Deliverance by moral discipline. The Buddhist discipline of
salvation as a theory of negation and as a positive social force. Asoka. Theistic
tendencies of later Buddhism. Tendency of all the great ancient and mediaeval cultures
to regard the way of salvation and the spiritual intuition as the ultimate goal of all
human culture. Unresolved dualism between the world negation of the contemplative
and the moral and social discipline of the order of culture.
MONDAY, 12th MAY.
X.—Religion and Cultural Change. The Conflict of
Religion and Culture
Rarity of pure cultures. Possibilities of internal conflict implicit in the nature of
mixed cultures. A high cultural achievement usually involves a synthesis of different
cultural traditions. Relative instability of such achievements owing to the tension of
diverse elements. Function of religion as a unifying force in times of cultural synthesis
and as a revolutionary force in times of cultural disintegration. If religion is too deeply
committed to a particular cultural synthesis, it fails to maintain its transcendent
character. On the other hand, if religion attempts to emancipate itself completely from
its bond with culture, it makes for the secularization of culture. Neither alternative
satisfactory from the religious point of view, but the former is often imposed by social
authority. Necessity for the vital collaboration of religion and culture. Conditions of
such a collaboration. The ideal of the spiritual integration of culture.
The Darien Press Ltd., Edinburgh
ft
UNIVERSITY OF EDINBURGH
Gifford Lectureship
in Natural Theology
COURSE OF TEN LECTURES
(First Series)
CHRISTOPHER DAWSON, MA, F.BA
UNDER THE TITLE
"RELIGION AND CULTURE"
IN THE
MARTIN HALL, NEW COLLEGE
THE MOUND
At 5.15 p.m. on each day
Opening Leclure, MONDAY, 21st APRIL 1947